The Protestant King protected, the popish kings detected and defeated in a sermon preach'd at St. James Clarkenwell, April 16, 1696, being the day of publick thanksgiving for the deliverance of His Majesty, K. William III from assassination, and his kingdoms from invasion by the French / by Deuel Pead ...

THE Proteſtant KING protected, &c. Pſal. II. 1, 2, 3, 4, 5, 6.

1. Why do the Heathen rage, and the People imagine a vain thing?

2. The Kings of the Earth ſet themſelves, and the Rulers take Counſel together againſt the Lord and his Anointed; ſaying,

3. Let us break their Bands aſunder, and caſt their Cords from us.

4. He that ſitteth in Heaven ſhall laugh, the Lord ſhall have them in Deriſion.

5. Then ſhall he ſpeak unto them in his Wrath, and vex them in his ſore Diſpleaſure.

6. Yet have I ſet my King upon my holy Hill of Sion.

THis is a Day of Thankſgiving, a Time of rejoicing; not that Babylon is utterly fallen, but becauſe two Kings, and their People who have committed Fornication with her, are confounded in their black and bloody Deſigns.

When I firſt turn'd my Eyes to this Pſalm, and conſider'd it as apply'd to our Saviour, I did conceive the Tragedy committed upon him might guide me in deſcribing that of this time; but I ſoon found, though in ſome Circumſtances there was a reſemblance, as that the High Prieſt, Scribes, Phariſees, and Rulers of the People, laid and cheriſhed the Deſign, and that Loyalty and Allegiance to Caeſar were pretended to give it the greater Countenance; and alſo they were ſo far alike, that the Devil had a part in it; perſwading one Diſciple to betray, another to deny, and the reſt to abandon him: Yet there were other Particulars that did vaſtly differ, as that the Jews aimed at a ſingle Perſon, the Plotters of this Day at multitudes of People young and old. The Jews carried theirs on by a Form of Law, they had their Sanhedrim, C •• ap ••• , and Pilate on their ſide; but theſe Men deſign d to perpetrate their Villainy by Fire, Sword, Blood and Cruelty. Again the Jews declare that what they did was from a Principle of Fear, Joh. 11.48. for fear the Romans ſhould come and take away their Place and Nation, their Religion and Country, they were forced (as they thought) to conſpire againſt Jeſus. But now the bloody Treaſon at this time was therefore invented and hatch'd that Men of Romiſh Principles might have had the opportunity of deſtroying our King, our Religion, our Laws, our Liberties, our Lives, our Wives, Children, and Country, by introducing Popery and Slavery.

Diſappointed therefore of my firſt Expectation, I conſider'd the Words with relation to David and his Affairs; and ſo though I found many things paralel, yet not all: The Plot againſt him was very wicked; but this of our Time exceeds it. However ſeeing I cannot be ſo exact as I deſir'd, I muſt be content to go ſo far as I may. The Words read acquaint us with a deſperate Contrivance againſt the Crown and Dignity, the Life and Perſon of King David, and alſo they give us an Account of a ſeaſonable and glorious Deliverance.

In the Plot we are to conſider of Four Particulars.

I. The Perſons contriving, and carrying it on; Firſt, The Heathen Secondly, The People; Thirdly Kings, Fourthly Rulers. II. The diſtinct Parts of every one of theſe. Firſt, The Heathen raged. Secondly, The People imagined. Thirdly, The Kings ſtood up. Fourthly, The Rulers took Counſel. III. The Perſons againſt whom they plot. The Lord, and David his Anointed King. IV. The End and Deſign of this Plot. Let us break their Bands aſunder, and caſt their Cords from us.

In the Deliverance we muſt conſider,

1. The Succeſs of the Plot. All that theſe imagined was vain. 2. The Perſon working this Deliverance. He that ſitteth in Heaven. 3. The Means by which it was wrought.

Firſt, He laughed at the Conſpirators, and had them in Deriſion.

Secondly, He ſpake unto them in his Wrath.

Thirdly, He vexed them in his ſore Diſpleaſure.

Fourthly, He eſtabliſhed his Anointed Yet have I, &c.

4. The Time, then, when Matters as they thought were ripe, and beyond diſappointment.

1. We begin with the Perſons and their Actions. And firſt, the Heathen raged: The Philiſtines, Moabites, and Edomites were in a great Heat againſt David, underſtanding ſo religious, and Warlike a Prince, a Prince that had an undoubted Title, having married Saul's Daughter, was come to the Crown, they now deſpaired of ever driving Iſrael out of Canaan; and therefore they •• ged, tumultuabantur, turmatim congregabantur, they murmured and gathered together in a grievous Rage and Tumult againſt him; they raged bitterly againſt David, and Iſrael's Succeſs and Proſperity.

2. The ſecond ſort of Enemies are called the People, and their part in this Plot was they imagined a vain thing. The People, i. e. David's own Subjects, who ſhould have both known and behaved themſelves better; yet theſe being poiſoned by the Heathen, imagined vain, falſe, fooliſh, and wicked things againſt their King, vain things ſuch as they had no occaſion for, nor could expect any benefit by. I will inſtance in one of theſe vain Imaginations, 2 Sam. 2.8. Abner with a perverſe Tumult ſet up Iſhboſheth Saul's younger Son, who had no more Right to the Crown of Iſrael than the pretended Prince of Wales hath to ours, God having excluded him by electing David; and this was fooliſh, in that the Perſon deſign'd by them for the Throne was too weak and unable for Government, and alſo becauſe it was apparently contradictory to the Order of the King of Kings.

For when Men have done all they can, it is God that putteth down one, and ſetteth up another: it is but labour in vain for the Wit and Power of the World to attempt the depoſing a King againſt God's Conſent, and as fruitleſs it is to endeavour the reſtoring one he doth not favour.

3. The next ſort of Enemies were Perſons of greater Eminency and Power, and therefore might hope to ſpeed better. Theſe were Kings of the Earth, as the Kings of the Moabites, the Kings of Syria and Edom, and with them join'd the Lords of the Philiſtins, and their part was to ſtand up againſt David to raiſe an Army and invade his Country, Reges adſtiterunt.

Standing up denotes utmoſt endeavour of an adverſe Party, ſtanding in the way as the Angel did againſt Balaam with a drawn Sword. Theſe Kings ſaw they could not prevent David's Acceſſion to the Crown, and therefore now they muſter up their Forces, if poſſible, to take it from his Head; but their ſtanding up was every whit as vain as the Heathens rage, or the Peoples imagining: For read, Pſal. 60 8. In a ſhort time Moab became David's Waſh-pot, and over Edom he caſt his Shoe; that is, he reduc'd them to what they deſerv'd, namely, a State of Subjection and Slavery.

4. The next Enemies were the Rulers; ſo that David was miſerably beſet on all hands, the Heathen accoſt him with Rage, his own People with miſchievous Devices, his Neighbour-Kings with all their Force and Might, and the chief Rulers and Stateſmen, ſome of his own, and ſome of the Enemy's, with their Counſel labour to enſare him. Rulers, Men of Honour, of choice Education, of great Parts, and in high Places, (ſuch as ſhould have abhorred the baſe and mean Thoughts of Treachery) were drawn into the Plot againſt King David, ſuch as ſhould have been a Skreen to defend the King againſt all Rage and Inſolency of the People, conſulted how to deſtroy him.

We have thus ſeen the Plotters and their Actions, we come next to ſee,

Thirdly, Againſt whom this Plot was deviſed; and the Text ſaith, they raged imagined, ſtood up, and took Counſel againſt the Lord and his Anointed.

So that this was 〈 in non-Latin alphabet 〉 , a fighting againſt God. Where-ever juſt and righteous Kings are invaded, God eſpouſes their Quarrel. Hezekiah found it ſo as well as David, 2 Kings 19.27, 28. Senacherib was thought to ſtand up againſt Hezekiah only, and to rage againſt him; but you may there hear what God ſaid to him, I know thy rage againſt Me, and becauſe thy rage againſt Me, and thy tumult is come up into mine ears, therefore will I put mine hook into thy noſe, and my Bridle in thy lips, and I will turn thee back by the way which thou camest.

So the War of Moab and Ammon againſt Jeohoſhaphat, God interpreted a War commenc'd againſt himſelf, 2 Chron. 20.15. Thus, ſaith the Lord, be not afraid, for the Battle is not yours but Gods.

You may obſerve it throughout all Ages, ſuch as God's gracious Providence places upon Thrones, his mighty Arm doth ever defend and protect.

Fourthly, The next thing to be conſidered, is the End and Deſign of this Conſpiracy, of this raging, imagining; ſtanding up, and taking Counſel; and we ſhall find it was, Let us break their bands aſunder, and cast their cords from us. Their Bands and their Cords muſt have reſpect to the Perſons preceding, namely, the Lord and his Anointed; and by this we may perceive that theſe Conſpirators were Perſons of very perverſe Minds, they were impatient if under any Reſtraint from God or Man, they rage, ſtand up, and take Counſel againſt any that ſhall attempt to keep them in good order.

Bands, as it hath reſpect to God, may imply the religious Worſhip of the Jews, thoſe Precepts that God had given them in Command to obſerve; and then the meaning of thoſe Plotters was, they were reſolv'd to extirpate the true Religion, they would not be under any Obligation to the God of Iſrael, but would continue in their blind and deviliſh Idolatry; and therefore they conſpire this againſt David, becauſe the Defender of the Faith. It is ſtrange to Reaſon, though not to Practice, that Kings ſhould ſuffer the Diſpleaſure of their Neighbours and People, meerly for upholding God's true Worſhip.

Let us caſt their cords from us. Cords in Scripture-Phraſe ſignifie Power and Authority, Pſal. 129.4. God hath cut aſunder the cords of the wicked; i. e. hath deſtroyed all their Tyrannical Power: In this ſence this bloody Contrivance againſt David was to deſtroy all Legal Authority, that the longeſt Sword might carry all.

Cords have another ſignification, and proper to the Caſe in hand. The Hebrews divided the Land of Canaan by Lines and Cords, ſetting out thereby every ones Portion, Pſal. 16.6. The lines are fallen to me in pleaſant places; ſo that this conſidered, the Heathen, the People, the Kings and the Rulers, though they pretended Rage againſt King David only, yet their chief Deſign was to beat Iſrael out of Canaan, to root them out ſo that they ſhould be no more a People. Some Rings it is to be feared go to War upon no other account.

The 2d. part of the Text, is the Deliverance from this deſperate Plot. And herein,

1. We may behold the Succeſs of this raging, imagining, ſtanding up, and conſulting, it was all a vain thing: And what is it but vain, falſe, and deceitful for Men to take in hand what they are aſſured God will blaſt.

It is true if divers Kings ſtand up againſt one weaker, (according to humane Proceedings) they may compel and force him to alter and change his Mind ſuitably to their Will and Pleaſure; but when once God ſhall have engaged, when the King of Kings ſhall have ſworn that he will not fail David, not all the Kings, Popes, and Grand Seigniors on Earth can conſtrain him to alter the thing that is gone out of his lips: They may dig as deep as Hell, and conjure the Devils to their aſſiſtance; but ſtill he that ſitteth in Heaven will diſappoint them. Pſal. 37.12. The wicked plotteth againſt the juſt, and gnaſheth upon him with his teeth. He hath whetted his teeth, and is ready to devour him, yet he ſhall miſs his Prey: For Ver. 13. The Lord ſhall laugh at him, for he ſeeth that his day is coming.

2. The Perſon working this Deliverance. He that ſitteth in the Heavens.

God is deſcribed as ſitting in the Heavens, not as a regardleſs Being, but as having the advantage to behold wicked Men in their ſecret doings, Pſal. 10.14. Thou haſt ſeen it, for thou beholdeſt miſchief and ſpite to requite it with thy hand.

He that ſitteth in Heaven, argueth the Power of God that he ruleth over all, and will be too hard for the Kings of the Earth, their Adherents and Counſellors.

3. The means whereby this Deliverance was wrought. Firſt, God laughed at the Conſpirators, and had them in deriſion, he infatuated their Counſels, and defeated all their Purpoſes.

Secondly, He alſo ſpake unto them in his wrath. If we look into the 6th. Verſe, we may ſee the Words God did ſpeak unto them,viz. Yet have I ſet my King upon my holy Hill of Sion. Speaking, when referr'd to God, is put for doing; for non tam linguâ quam manu loquitur Deus, He will ſpeak unto them in his wrath: Such Rebellion and bloody Deſigns will kindle God's wrath, and then he will afflict ſuch Puniſhments upon them as he is uſed to caſt upon thoſe that rebel againſt him.

3. And vex them in his ſore Diſpleaſure. Theſe Words manifeſting God's Reſolution of upholding his King, muſt needs vex them. That was ſo hard a ſaying, who could bear it that had evil Will at Sion? It was certainly the greateſt mortification imaginable to theſe Conſpirators to ſee that the more they ſhook David's Throne the faſter it ſhould ſtand.

Fourthly, The laſt means of the Deliverance was God's confirming his former Grant to David, when by his good Providence he ſo over-rul'd all the rage of the Heathen, the imagination of the People, the ſtanding up of the Kings, and the conſulting of the Rulers, that notwithſtanding all David ſat faſt, he reigned a long time in Peace and Proſperity; and after he had ſettled his Kingdom, died in Peace and Honour.

4. The fourth Particular relating to the Deliverance, was the Time, ſpecified by the Word then; then ſhall he ſpeak unto them in his wrath, and vex them in his ſore Diſpleaſure; then when they leaſt thought on ſuch a thing, when they were paſt all Fears and Jealouſies, when they ſcorn'd all Terms of Accommodation, as preſuming upon Succeſs, when they had filled their own, and Neighbours Courts with the vaſt hopes they had of ſubduing Iſrael; then he that ſitteth in Heaven laughed at all.

There is yet the firſt Word of the Text, this muſt be regarded alſo, Why? The Text is delivered by way of Interrogation; and that firſt, to evince the Truth of the Matter. David made not Enquiry of what they had done, for that was ſufficiently apparent; but he wanted to know, Why? Again, this Why argues his ſurprize at the hearing of theſe Deſigns, not knowing what Fault of his had thus inflam'd their Rage, arm'd their Hands, and employ'd their Heads. And laſtly, Why? does upbraid them; as if he had ſaid, Why? to what purpoſe is all this adoe? What will you get thereby in the end but ſhame and confuſion. Here I ſhall break off from David.

I am apt to think that from what hath been already ſpoken, you have ſome inſight into the rebellious Conſpiracy lately tranſacted among us. However our Duty this Day being great and neceſſary; namely, praiſing and bleſſing the Name of God, for fear you ſhould do your Work by halves, I will go through with mine, and make the Words applicable to our preſent purpoſe.

Mercies and Deliverances are not likely to be rightly acknowledged where they are not fully conſidered; nor can our Thankfulneſs be ſuch as it ſhould, if our eſteem and value of the Bleſſing be not ſuch as it ought; it is unreaſonable to expect they ſhould magnifie God's Name for this wonderful Preſervation of our King and Kingdoms, who either know not our Danger, or repine at our Deliverance. I will therefore endeavour to take away the Excuſe of Ignorance, and I hope that of Prejudice, by giving a particular and faithful relation of the whole Matter. I have thoſe farther hopes, that if any one crowded in among you, who have been any ways acceſſary to the black Deſign, either in wiſhing Succeſs, ſpeaking too favourably thereof, or otherwiſe concealing the Actors of it, I may yet prevail upon them to be thankful for this great Mercy; and I may boldly ſay theirs is not the leaſt Share; for Providence having interrupted the perpretation of the intended Invaſion, Aſſaſſination, and Maſſacre, they are in a poſſibility of repenting; for I muſt declare I have rarely, if ever, met with Perſons who have murder'd lawful Princes, and turn'd their Kingdoms into Blood, have ever found the Grace of Repentance; for either when their Heat and Fury, their Barbarity and Cruelty is over, the Devil takes the advantage of their Guilt, and precipitates them to Deſpair; or elſe he breeds in them ſuch a Complacency and Delight in what they have done, that they rather expect an Angel to conduct them to an heavenly Reward, than one of the bottomleſs Pit to hurry to them to the Place of Torment; and being thus ſecure, they come to a fearful End.

To proceed: In this Plot we have,

1. The Heathen, not Philiſtines or Edomites, but bloody-minded Papiſts: And becauſe I expect ſome to queſtion upon what account I call them Heathen, who call themſelves Catholicks, I therefore anſwer, I underſtand nomina to be notamina, Names to be Indications of the Nature and Properties of Perſons; and upon this account, it is notoriouſly evident that the Name of Heathen does better accord with theſe Papiſts than that of Chriſtian, in that their Behaviour is not ſuch as becometh the Goſpel of Chriſt, but rather the Cuſtoms of ſavage Heathen; nor do I ſee any impropriety in writing him moſt Heatheniſh, who would be called moſt Chriſtian, becauſe he bluſhes not to act what Turks and Infidels, and the very Heathen would tremble at the •• ming.

And with theſe Heathen we muſt rank ſome Proteſtants, ſeeing they are ſo become by their vilainous Practiſes: Having thus told you who theſe Heathen are, we now conſider their doings, they raged, and tumultuouſly congregated againſt the Lord and his Anointed, our gracious King William, who may truly ſay of them in the Words of David, Pſal, 110.12. They came about him like Bees; a proper reſemblance, either in reſpect of their number or malice; for beſides the ſeveral thouſands of them belonging to the Hive at home, ten thouſand more were upon the wing to come from abroad. Bees for their malice alſo are theſe Heathen; for when Bees take pet againſt any thing, they ſeize it with that ardent deſire of Revenge, that to ſting others they diſarm and kill themſelves: The like have ſome of theſe Heathen done, having moſt juſtly forfeited their Lives in contriving and endeavouring the Aſſaſſinating his Majeſty. There is one Particular farther, wherein I hope to ſee theſe Heathen like David's Bees; for they were extinct as the Fire among the Thorns: So theſe, though they rage horribly, and make a great noiſe, ſhall be able to do no more hurt than a Fire among a few Thorns.

Theſe Heathen rage, they hum and mutter Slanders and reviling Speeches againſt the Lord's Anointed, and ſuch as faithfully adhere to him, they rage againſt our Religion, againſt our Proſperity, and eſpecially becauſe God hath raiſed us up ſuch a mighty Deliverer. It is obſervable that they who have the Plague, are doubly infected in Mind as well as Body, and therefore they uſe all means to derive their Diſeaſe to others: Such a Plague is Slavery, that theſe French and Frenchify'd Heathen are more troubled at our Liberty than their own Thraldom and would be much eaſier in their Shackles, could they ſee a probability of getting our Feet into the ſame Stocks; and for this end they jeopard their Lives unto Death,

2. The ſecond rank of our David's Enemies, from which we may praiſe God that He and we are in ſo hopeful a way to be delivered, is the People.

The People, his People, thoſe very People that by their own Choice, Laws, and Oaths, as well as God's particular Providence, have made, and own'd him their King.

The People, the People our King hath redeem'd with the Price of his Blood, and the Hazard of his Life.

The People, the Engliſh People, the greater Shame, ſeeing they have ever till now highly honour'd, obey'd, greatly lov'd and rever'd their Wiſe, Good, Juſt, Valiant, and Moderate Princes.

The People, a People that long ere this had been no People had he not been King: yet this People forgets David, aad the Dangers he hath expos'd his Sacred Perſon to for their ſake.

The People, a People that are naturally impatient of Arbitrary Government, yet they imagine wicked and cruel things againſt their King that ruleth by Law, and with abundance of Prudence and Mercy.

The People, a People that are very jealous of their Liberty and Privileges, but yet Conſpire with them that would enſlave them, againſt that King who hath hitherto defended them.

The People, the Engliſh Proteſtants, and ſome of their Teachers, who have all proteſted againſt the Idolatry and Blaſphemy of Rome, and yet now join with Papiſts againſt a true Proteſtant King.

The People, the People that pretend greater Veneration for the Goſpel than the reſt of the World beſide, and yet ſome of theſe conſpire with Antichriſt againſt him that would preſerve it in its Purity. How odious! how abominable! is it for ſuch Profeſſors to join with Rebels and Aſſaſſines!

The People imagined vain things againſt David their King, againſt his Crown and Dignity, his Life and Perſon: That People ſhould imagine Evil againſt their own King, againſt a King of their own Blood (for he was Son of a Daughter of England,) againſt a King of their own Religion, a King who is whole and entire in their Intereſt, ſeems paſt Belief, had we not ſeen it.

Thus David's People dealt with him, 1 Sam. 23.1. They found him extreamly tender of his Peoples Sufferings, and very courageous in repelling the Inſults of their Enemies: for he, for their ſakes, adventur'd his Life againſt the Philiſtines, who were robbing their Threſhing Floors, and theſe he routed: now who would have concluded otherwiſe, but that after ſuch an Inſtance of Love and Valour in their King, the Keilahites ſhould have erected a laſting Monument for him in their hearts? For if ſaving them, their City, their Lives, their Wives and Children, and the Staff of all their Lives, would not oblige a People, what would? Yet ſome of theſe very People, who the other day were almoſt frighted out of their Wits by the Philiſtines, were no ſooner out of Danger, but they were for ſerving David ſuch another Trick as ſome of the People would have ſerved our King the other day. I. e. They imagined which way to deliver their Deliverer into the hands of his bittereſt Enemies. Who would have thought any People could have been guilty of ſuch Ingratitude? Did we not read it in the Word of Truth? 1 Sam. 23.12. Now if this looks ſo ill in Jews, with what Arguments will Men excuſe or palliate the ſame thing attempted by Chriſtians?

It was not long ſince the Engliſh did that in earneſt to our King which the Men of Macedonia did to St. Paul in a Viſion, Acts 16.9. They prayed him that he would come over and help them; and behold now ſome of them are deviſing how they may ſacrifice their Helper to the Rage of Mercileſs Tyrants! The blind Indians are ſaid to Sacrifice to the Devils leſt they hurt them; but I queſtion if theſe Zealots ſhould have had any Favour for ſuch their Sacrifice: however, their Drink-Offerings of Blood will I not offer. But publiſh this not in Gath, tell it not in Askelon, for ſurely the Daughters of the Philiſtines will rejoyce at our Ingratitude and Perfidiouſneſs, and will comfort themſelves; expecting God's Revenging it.

Farther, We muſt look upon theſe People as in Combination, and in the ſame Plot with the Heathen: they laid their Heads together with one Conſent againſt the Lord and his Anointed.

We read Prov. 3▪29. Deviſe not Evil againſt thy Neighbour; the Hebrew is, plow not Evil; and indeed, muſing Evil is in many Particulars like Plowing; for as the Plow-man doth turn up the Ground, ſo do ſuch Students of Miſchief; they turn up all and every Corruption that lodgeth in their Hearts: Again, As the Plow-man tears up all Briars and Thorns, ſo theſe Plotters of Rebellion cut out of their way whatſoever may lett or hinder their wicked Purpoſes; as, the Fear of God, Love to their King and Country, Pity to their Poſterity, and all Principles of Honor and Conſcience. For theſe are as bad as Briars in their way. Laſtly, As the Plow-man, in hopes of a better Crop, turns in his Dung, ſo do the Imaginers of Miſchief cultivate all manner of Conveniencies as may promote, ripen, and accompliſh their abominable Devices; as Sword, Piſtol, Poiſon, dark Places, narrow Lanes, and Winter Quarters, and what not: thus it is plain, that they who imagine ſuch Wickedneſs may be ſaid to plow: But yet I find 22 Deut. 10. none are to plow with an Ox and an Aſs together; they are not to join two Beaſts of different Species in one Yoke; and yet in this Plow lately going, in the carrying on this Plot, an Ox and an Aſs were yoked together, a Papiſt and a Proteſtant, and ſtill they had the Impudence to pray God ſpeed the plow. If the former is diſpleas'd with the Compariſon, I anſwer, I took it for proper, becauſe the Scripture calls the Enemies of God's Church by that Name 22 Pſal. 12. And as for the latter, if he quarrel at it, it is for want of Conſideration; for are not they Aſſes that would willingly crouch down between the two intolerable Burdens of Popery and Slavery.

We will now examine their vain Imaginations, that we may underſtand how great our Deliverance is.

1. They Imagined (but God be thanked it is but in vain) to Aſſaſſinate our King; I ſay, it was in vain for they find, and I hope will ever hereafter remember, that God ſtandeth on the Kings Right hand to ſave his ſoul, his life, from ſuch unrighteous Judges; let them alſo know, that he who keepeth our King, neither ſlumbereth nor ſleepeth, and therefore their Imaginations will be in vain.

2. They imagined another Vain Thing; namely, That having once deſtroy'd King William, the way was plain and eaſie for King James to the Throne: but theſe giddy People forget the Act of Settlement, which will render all hopes of that Kind vain and fruitleſs.

3. Theſe Heathens and People imagined another vain Thing; That we were, or might be, made ſuch Fools, as to believe, that an Ambitious Tyrant, ſuch as King Lwis, a Man of no Conſcience, and as many good Principles, would not have the Opportunity of gratifying his own Ambition, when he had gotten the Advantage to pleaſure the Abdicated King. They muſt count us fit for Bedlam if ever we be of that opinion.

4. They Imagined further, and as Vain as any of the reſt; which was, That we might be perſwaded a Zealous Papiſt Prince would become a moſt indulgent Nurſing-Father to Proteſtants; and yet ſo vain was this Device, that we muſt turn Romaniſts, and deny our Senſes, before we could believe it; we muſt firſt forget what we have heard, ſeen and felt before we could ſo expect.

5. They had another Imagination, and a vain one; and that was, they did imagine that he who could never forget an Injury, was now of a ſudden become Maſter of ſo admirable Patience, that he could and would forget and forgive (what themſelves ſometimes ſay is unpardonable.) Will not he, think you, that once ſet your Metropolis in Flames to pacifie his Father's Ghoſt, judge leſs than an whole Kingdom cannot be a Burnt-offering ſufficient to atone for ſo long an Abdication?

6. Yet, theſe People imagine another vain thing: That upon the Reſtoration, the Proteſtant Religion ſhall flouriſh as it doth now. And in this Imagination ſome Book-men are enſnared; they dream of nothing leſs than Prebends, Deanries, and Biſhopricks; but they will find, if that day ſhould ever come, that they have Men abroad for theſe Places. Had they read the Chronicles of our Nation, they would have found 300 Italians at one time in Benefices in this Kingdom, beſides many from other Countries. But poor deceived Souls! what dream they of, Preferment? Let them hear what the Duke of Medina chief General in the Spaniſh Invaſion, ſaid; viz. That his Sword, whene'er he had Succeſs, muſt make no Diſtinction between Proteſtant and Papiſt, Clergy or Laity. But peradventure theſe Men have a ſheet Anchor, by which they hope to ride ſafely in the midſt of thoſe raging Tempeſts (ſhould they come;) that is, they will turn Papiſts. I am ſo far from diſputing it, that I believe it, provided they are not ſo already. But this Anchor will be too weak to ride out the Storm, for they will be told of the great danger of a Relapſe: and for fear of ſuch a ſad thing, it is the beſt Charity to diſpatch them while they are in ſo good a mind.

Now who but Aſſes, as I ſaid, would draw in this Plow in ſuch vain hopes?

3. The Third ſort of Enemies to our King are the Kings of the Earth, and theſe are ſaid to ſtand up againſt him.

Kings of the Earth, viz. Lewis and James, and theſe may be called Kings of the Earth very properly, in that they are Men of this World, they mind nothing farther than Vanity and Ambition, and from them we may be ſatisfy'd that the Devil is an horrid lyar, for he had the Impudence to tell our Saviour, That the Kingdoms of the Earth were at his diſpoſal, which had it been more than ſham and boaſt, he would certainly long ere this have conferr'd theſe Kingdoms upon thoſe Princes, becauſe none have fallen down ſo baſely, and worſhipp'd him ſo zealouſly as they have done. What Cities and Towns have they in their fury made Burnt-Offerings of? and what Rivers of Blood have they prodigally ſacrificed to the Devils, of Idolatry, Pride, Vain-glory, and Luſt.

Theſe Kings have ſet themſelves againſt the Lord and againſt his Anointed. Did not Lewis ſtand up againſt our King when he ſent a grand Villain call'd Granvil into his Camp to ſtab him; and when one could not do it in the Camp, the other ſtood up as well as his Heart would let him, and procured a Kennel of Hell-hounds to attempt it in his Winter Quarters: How did this become a Warlike Prince (as ſome will call him?) he wanted the true Courage to ſtand up againſt him in the Field, but drew up like an Heroe as far as Pen and Ink would carry him.

Theſe Kings make nobile par fratrum, a pair of ſpecial Brethren in Iniquity; how indefatigably have they labour'd to compaſs the Death of our King? All true Proteſtants may truly ſay of them in the words of Jacob, Gen. 49.5. Inſtruments of Cruelty are in their Habitations, O my Soul come not into their ſecret, unto their Aſſembly, mine honour be not thou united: Let none that have a Soul, or but a ſpark of true Honour aſſociate with them; let no Chriſtian favour them in Heart, or defend their ungodly Practices with their Tongues.

The Fourth ſort of Enemies to our David, according to the Text, were Rulers, chief and leading Men, and thoſe took Counſel, and laid their Heads together.

Among the Jews we read of two ſorts of Rulers, the one Rulers of the Synagogues in particular Cities, the other of the People, and thoſe were the Sanhedrim, which conſiſted of the High-Prieſt, Elders, Scribes and Phariſees; Perſons of different Opinions, Orders, Degrees and Functions; and thus the Plot (the Diſcovery whereof we this day moſt thankfully Commemorate) was carried on by great Perſonages; and who knows if the great High-Prieſt (falſely called his Holineſs) had not his Cue in it? For few of his Church dare undertake a conſiderable Villany without the encouragement of his Bleſſing: Swords, Daggers and Piſtols, when deſign'd againſt Proteſtant Princes, never yet wanted the Benediction of that holy Father, and therefore it is very probable he did now as he uſed to do upon like occaſions.

Gregory the VIIth. was of Counſel, and did hire a Ruffian to murder Henry the IVth. and engaged in a multitude of Treaſonable Practices againſt Fredrick the I • d. King John was murdered by a Monk, but not without the privity of Chriſt's Vicar. Henry the VIth. was poyſon'd by one Bernard a Friar, but it was by inſtigation of Clement the Vth. and it was done in the Sacrament. Well may Princes be in danger of Aſſaults in their Winter Quarters, when they are not ſafe at God's Altar. Time wou'd fail to tell what they have done to Proteſtant Kings and Queens; for if they did ſuch things to Emperours and Kings of their own Church, to be ſure they accounted nothing bad enough for thoſe of ours: witneſs this laſt horrid Plot. I will brieſly ſhew you how theſe Rulers of the Romiſh Faith are degenerated from the old Heathen Romans; King Pyrrhus was at War with Rome, and his Phyſician convey'd a Letter to Caius Fabricius the Roman General, wherein he offered to deſtroy his Maſter if Fabricius pleaſed; but in Fabricius was found ſuch a noble and generous Mind that he ſent the treaſonable Letter back to King Pyrrhus. Now, what would the two Kings, we are ſpeaking of, have given for ſuch an offer? Tell me then what good the Romiſh Religion hath done, or is poſſible to do, towards a Reformation of the World, when it is plain it hath ſo monſtrouſly corrupted it?

Now to particularize how many, or who of thoſe Rulers that thus conſpir'd againſt our King are among us, is more than I can undertake, we muſt leave it to time: However I can acquaint you with ſome of their Conſultations, which when you have heard, you will ſee farther cauſe to bleſs God for this great Deliverance.

1. Theſe Rulers, Roman and Proteſtant, French, Iriſh and Engliſh, conſulted the aſperſing the glorious Name of our King.

Envying the Happineſs they ſaw likely to accrew to this Nation under a Wiſe and Valiant Proteſtant Prince, they conſulted to prevent and ſpoil all, by inſtilling into the Ears of the giddy People falſe Reports of their Sovereign, they ſet Men of cunning Wits to write, compoſe, and publiſh, Scurrilous Libels and Seditious Pamphlets, and theſe like Birds of Prey flew up and down the Land to devour the King's Honour and Goodneſs; in theſe they were not ſlack to throw Dirt enough, hoping if ſome only ſtuck, it might do their Work. Thus they charged him with prolonging the War, barely to raiſe more Trophies to the Memory of his own Proweſs. Again, they conſulted how to lay it to his Majeſty's charge, that we were taxed to be begger'd, and the Dutch favour'd, to the encreaſe of their Wealth and Riches. It is true, the Dutch are in ſome conſiderations gainers, but were they not, how ſhould they ſubſiſt? and admit their gains were greater, yet I believe few to have them, would conſent that our Country ſhould be the Seat of the War.

But however, if any become diſaffected upon thoſe Clamours, they would be wiſer if they did a little bethink themſelves, whether they had by this time a Penny their own, had it not been for this preſent Government.

I will yet offer one thing farther to unſting this Slander, when your Enemies conſulted to ſet you in a rage upon this Article, did they ever tell you a word how greatly the King had engag'd his Paternal Inheritance for our ſakes and the defence of theſe his Kingdoms?

2. Theſe Rulers took Counſel how they might perſuade evil-minded Men to clip, and debaſe, and adulterate the Coyn of the Nation; they well knew the dreadful Conſequences that would enſue thereupon, and therefore doubted not but that if one among the many, (viz. a ſtop to Trade) ſhould take effect, that alone were ſufficient to embroyl the Nation, and give them a fair opportunity for the Invaſion, Aſſaſſination, and Maſſacre: You read this plainly in that, that preciſe time was choſen and pitcht upon.

3. They took Counſel together how to weaken the Walls of the Nation; I mean, deſtroy and diſpirit the Seamen.

Were not they very unkindly dealt with in reſpect of their Meat and Drink? And did not many thereupon dye like rotten Sheep? and are there not ſufficient numbers whoſe ulcerated Bodies can yet manifeſt the truth of this cruel Counſel? and yet, which was another inſtance of their conſulting, this barbarous dealing with the Seamen was ſo cunningly carried, that it was ſaid to be a juſt conſequence of the Revolution, and that it would never be otherwiſe till the Abdicated King was reſtor'd.

Did not others again, conſult either to conceal or elſe bring off the Actors of this horrid Villany, no doubt thoſe Rulers told their Agents as the Scribes and Phariſees told the Watch, That if any thing came to the Ear of the Government, we wilt perſuade that, and ſecure you: I dare be bold to ſay, had that ma • ter been more exactly ſcann'd we had never heard of this Invaſion; but at this the Villains took Heart, and when they ſound their Abettors ſo powerfull, they reſolv'd to ſtick at nothing; for no wonder if in this Age we ſee Impunity produce Impudence.

Again, Thoſe Rulers conſulted, and it was to cheat and defraud ſuch as they had not the advantage to kill; and this they got by ſo conſulting; they forc'd many poor Sea-men to enter the Enemies Service meerly for ſubſiſtence; nay, the Matter has been ſo carried, that they whom they feared to kill themſelves, they found a way to kill by the hands of others; for it was no more than dealing roughly with ſuch French Sea men as they took, and they well knew that in a little time this would be repay'd to the Engliſh with Intereſt: This very Conſultation coſt ſome hundred Lives.

4. Having conſulted thus far, and brought theſe things to paſs, a little Counſel was ſufficient to put the Nation in a Ferment; ſober Men were amaz'd, ordinary well-minded People were ſorely terrify'd; and when they beheld this, theſe Traytors poſted ſome to France, with an Embaſſy to Court, and draw on the deſtruction of their King and Country; others were employ'd to buy Arms, and to wheedle what unthoughtfull, and wanting Perſons they could into the Service; and if we are not miſ-inform'd, two eſpecially of the Aſſaſſines were ready to diſpute it with Sword in hand, who ſhould carry that acceptable Sacrifice of our King's Heart to the Tyrants in France: They had before conſulted to circumvent and carry him alive thither; but ſome, wiſer than the reſt, and better underſtanding the Tempers of their Maſters, approv'd not of that deſign; becauſe they knew, as much as thoſe Tyrants coveted King William's Heart; yet if the living Body muſt come with it, they would never be able to' behold it, but with as great Conſternation as Balthazar did the Hand-writing on the Wall; i e. not only with terror of Mind, but with a panick fear upon their Bodies.

But one thing I muſt confeſs in this Deſign was remarkable; to wit, that one of thoſe haſty Zealots was a Player, peradventure a perſon accuſtomed to act Tragedies: But however, it might be queſtion'd if his bold daring Heart would not have fail'd him in acting this to the Life; however, ſurely this is a fair warning, that perſons may not be ſo encouraged to act and repreſent, leſt they may come to it in earneſt at the laſt.

5. One Point more on which they conſulted, was by various Arts and Pretences to draw in crafty Men of ſundry Opinions: This was great Policy, and to great Ends no doubt; for having taken thoſe Foxes, they ſerv'd them as Sampſon did his, they ty'd them together cunningly with Firebrands, to ſet the faireſt Fields in Chriſtendom in a blaze.

6. Tho' they had thus laid their Plot as deep as Hell, and, no doubt, had his aſſiſtance, (who delighteth ſo much in the Children of Diſobedience, that he worketh in their Hearts as in a Shop,) yet they had ſome Intervals of doubting, ſome Rays of Light did ſometimes force themſelves into the Minds of theſe dark Workers; As, what if he that ſitteth above in Heaven, would not be perſwaded by all their Prayers and Proceſſions ſo much as to a neutrality? Or elſe, what if ſome of their own ſhould grow faint, and ſeriouſly recollecting the fatal Conſequences of this intended Aſſaſſination and Maſſacre, ſhould relent and confeſs? That ſuch thoughts aroſe in their Minds, is likely; yet were their Hearts ſo hardned, that they were not ſufficient to lead them to Repentance, but only ſet their Wits upon the tenters, to provide Expedients againſt ſuch extremities; and accordingly they by conſulting found out this: If unhappily their Plot ſhould be diſcover'd, and any therein concern'd ſhould be apprehended and brought to execution, ſuch muſt be inſtructed to ſweeten their Death with the thoughts of the honour and greatneſs of the Undertaking; and for their Souls they had made an ample proviſion; for if they dy'd in the Roman Communion, they had Jeſuits of that Church; and if they would rather chuſe to make profeſſion of dying Proteſtants of the Church of England; they had alſo Jeſuitical Men of that Church, to Abſolve them: And this, no doubt, hurried on the deſign. But as ſerviceable as this project may have been to their bloody Cauſe, yet is it the Wonder of the World, and would be the indelible Scandal of our Church, were it not ſure that, All are not Iſrael, which are of Iſrael. In the laſt days we were foretold by our Saviour that grievous Wolves ſhould appear in Sheeps-cloathing; and ſuch thoſe unhappy Gentlemen (that lately ſuffer'd) met with; who, inſtead of drawing them out of the Jaws of the Lion, it is much to be fear'd thruſt them farther in: For had not theſe ſuppoſed Friends by a too haſty Abſolution ſeal'd up their Mouths, it is very probable they had, upon their ingenious Confeſſion, found the ſweetneſs, mildneſs, and mercy, of a gracious King, and not have dy'd with the burden of Treaſon and Rebellion, of Murder and Violence upon their Conſciences.

But why doth the World call this Abſolution? Whereas by God's Rule, without Confeſſion, there can be no Abſolution: In plain terms, theſe bold Undertakers either knew not their Duty, or elſe wilfully neglected it: I would not that any ſhould think me tranſported with too much Zeal for the Cauſe, wherein I, and all true Engliſh-Men are embark'd; nor yet that I am blinded with ſo much Paſſion or Malice as to lay more to the charge of theſe Perſons than what they are verily guilty of, For Joſh. 7.19. It is ſaid to Achan, about to ſuffer, My Son, give I pray thee, glory to the Lord God of Iſrael, and make confeſſion unto him. The Caſe was this in ſhort: Achan had, contrary to God's Command, ſecretly ſtoln from among the Spoil a Wedge of Gold, and a Babyloniſh Garment; he reſted ſecure, believing that no eye had ſeen him; yet God, by Lot, detected him; and he being brought to ſuffer, Joſhua, the Supream Magiſtrate, adviſes him to confeſs his fault; and that he might the better prevail, he tells him the Effect of his Confeſſion would be giving Glory to the God of Iſrael: No Evidence could be brought againſt him, farther than the Lot that fell upon him, (as for the things found in his Tent he might have pretended, they were his long before, as ſome do the abundance of Arms now found in their poſſeſſion) by which means ſome leſs acquainted with the Methods of Divine Juſtice, when he was dead, might ſay, it was meer Malice that occaſion'd the Lot to fall upon Achan: And therefore it highly became him to make a full and free Confeſſion, that ſo the Wiſdom and Juſtice of God might be had in greater Reverence and Honour among Men.

Now peradventure ſome may ſay, quorſum haec? what need all this? who can think otherwiſe but that thoſe Gentlemen were Men that did really confeſs their Sins to God? It may be ſo, and I hope they did; yet I muſt tell you, if they did confeſs their Deſigns and Intentions of Invading the Realm, and Murthering the King, a Sins; nay, if they did confeſs their being privy to this Plot, as a thing that they ought not to have been: Then, I ſay, how will you reconcile this Confeſſion with that hypocriſie in their Dying Speech, deliver'd with their own Hands; wherein they are ſo far from confeſſing thoſe as Sins, or Crimes, that they rather juſtifie them? This weighs with me ſo much, that if I muſt own they had the grace to confeſs to God; yet I muſt ſay, they wanted Wit to deliver ſuch Payers (let who will Pen them) as gives the World ſo juſt cauſe to fear they dy'd impenitent.

However, I will admit what their friends did pretend, that they did confeſs to God. yet did they not acquit themſelves ſo charitably to their Country as in all good Conſcience they ought to have done, for read the reſt of the Verſe, Joſh. 9.15. and tell me now what thou haſt done; hide. it not from me; Men under Sentence of Condemnation ought to diſcover to the Magiſtrate the Nature and Circumſtances of their fact; for by this means they bring Glory to God: For when the guilty acknowledges their guilt, it abundantly evinces the Juſtice of the Laws by which they ſuffer; and likewiſe of the Judge, that by thoſe Laws condemned them: This was the caſe with Achan: Joſhua knew what a peeviſh unſetled Temper the Jews were of; how hardly they had handled Moſes, and ſeverely reflected upon his Miniſtration of Juſtice; and therefore preſſed Achan to confeſs, that the People might be ſatisfy'd he had Juſtice done him, and did deſerve to die: Farther, there was a great Reaſon of State, requiring Achan's Confeſſion; and that was others peradventure might have conſpir'd with him; and if they by his ſilence eſcap'd, the Wrath of God would ſtill abide upon the Congregation, notwithſtanding his Execution: Therefore in pity, and love to his Countrymen and Brethren, that he might glorifie God by dying in Charity, it became him to confeſs.

And had not theſe Malefactors, lately Executed, the ſame thing to conſider? how much Blood might they have ſav'd with a little breath! They might have extricated us from the Snares and Traps our Enemies have laid for us, had they not been prompted to that tonguety'd Departure; as therefore they knew not what they did in holding their peace, ſo it is evident the other knew not what they ſaid when they took upon them to Abſolve them.

The ignorance of theſe Abſolvers is farther apparent in this. What did they abſolve? if not all their Sins, then what was left unabſolv'd, were ſufficient to hurry them from one fire to another. But if they own they abſolv'd them from all; I anſwer, this makes their ignorance more plain, for they knew not all; no, nor they whom they abſolv'd: For obſerve, what-ever Blood ſhall be ſpilt, what Cruelty and Injuſtice ſhall hereafter be committed, which their Confeſſion might have prevented, muſt without diſpute, be charg'd to their account; how then will theſe Abſolvers abſolve themſelves? unleſs they tell us the truth, that they are Jeſuits in Maſquerade, and only us'd a Priviledge of the Church they are lately turn'd to; which is, to ſell or give a Pardon of Sins before-hand.

This ſhows their Ignorance: But what if it was not ſo much That, as Wilfulneſs, that brought forth this Abſolution? I deny not but that theſe Abſolvers might, by vertue of their Ordination, have full Power to pronounce Abſolution, when fit and requiſite; but yet it is too plain, they wanted the Judgment to diſtinguiſh on whom to beſtow it, Prov. 17.15. We are taught, that he that juſtifieth the Wicked, is full as abominable in the ſight of God as he that condemneth the Juſt.

It is well if they were not inſtigated to this raſhneſs from their earneſt deſire, that this accurſed Plot ſhould ſtill proceed; and therefore urged not the Malefactors to a full and open Confeſſion, or peradventure Self-preſervation was in the caſe, they dared not allow them the freedom, for fear their own Doings had been diſcovered; and then, in plain Engliſh, their haſty, unwarrantable, and imperfect Abſolution, was no other than venturing the Souls of their friends to ſave their own Necks. But however, I will here leave them, and proceed.

7. Theſe Rulers and great Men had one Conſultation farther; which was, how to preſerve their credit in the World; for generally wicked Men, though they▪ care not to be good, yet love to appear ſo; and though they are ſorry at their hearts that they have miſs'd their aims, yet by no means would they be thought to have had the leaſt hand in a thing of this nature. Therefore after long Conſultation, as by our Obſervations it may be gather'd, they came to this: That whoſoever ſhould unfortunately be diſcover'd and apprehended, though condemn'd, ſhould never own the fact; and for this end it's ſaid they had an Oath of Secrecy; they had found that the Engliſh were ſubject to great Credulity; and if Men could die impudently, they were reported to die bravely; and if with the laſt Breath, or by a Paper they deny'd the fact, Men would put ſuch confidence in the declarations of dying Perſons, as to believe them innocent. And by this we may ſee what ſervice the Jeſuits do their Cauſe, by inſtructing their Diſciples in the Art of Equivocating; for they have taught them, that whenſoever they ſhall have forgiven them, they are abſolutely acquitted, both in the Court of Conſcience and the Court of Heaven; and therefore theſe poor deluded Souls, believing this for Goſpel, dare avow upon their Death, as it is the Speech of a Dying Man, as they are to anſwer to God, that they are as innocent as the Child unborn of the Crime laid to their charge: And by this bold and daring Affirmation, and calling God to witneſs, in the laſt Minutes of Death, ſome poor tender-hearted Proteſtants, for want of underſtanding this Juggle of the Prieſts, are apt to miſtruſt the Juſtice of the Nation, and to pity the greateſt Malefactors, as fearing they had hard meaſure dealt to them.

And farther they conſulted a general Salvo; which was, That the Principals, viz. the two Kings ſhould purge themſelves by a Manifeſto. ſo they did, proteſting againſt the Knowledge of ought of this Plot, farther than an Invaſion, which they accounted juſtifiable: If there were any ſuch thing as an Aſſaſſination, it was owing to ſome of our own diſſatisfy'd Proteſtants; but as for the Papiſts, their dying Friend acquits them: See the horrid nature of Treachery and Treaſon. Men will boaſt of other Wickedneſſes and declare them; but this, this appears ſo monſtrous ugly in the Eyes of the very Authors, that they are aſham'd to own it; but however, let them Manifeſto it, and ſhift it where they can: The Fact is ſo barbarous, ſhould they charge it upon the infernal Feind, we ſhould have a Manifeſto from thence.

Time will not permit that I ſhould proceed in every particular; I ſhall therefore briefly ſpeak to Two more, and ſo draw to a concluſion; That is, to the End they had in this Plot, and to the Manner of their diſappointment.

Their End was the ſame with David's Enemies and Rebels; Let us break their bands aſunder, and caſt their cords from us: Their Spleen and Malice was not only to put him down whom God will exalt, but principally to diſanull all Laws ſacred and civil: The Laws of God were their great Eye-ſore, in that they did ſo upbraid their open and groſs Idolatry: Our Religion could not juſtifie the Immoralities they indulg'd; and therefore as it is natural for them that do Evil to hate the Light, ſo they took all this pains to extinguiſh our Religion, that did ſo plainly diſcover their grand Impieties, Diſhoneſty, and Injuſtice.

They were alſo as much aggriev'd at our Cords, at the Authority that upheld and maintain'd our whol ome, juſt and neceſſary Laws, particularly thoſe Penal Laws againſt theſe turners of the World upſide down. Another there is which they cannot endure, that is, the Conſtitution of our Government is ſuch as will not admit of Arbitrary Power, and none but Princes ſeduced to their Church have ever pretended to it.

The chief End of this Invaſion and Aſſaſſination being to bring in Popery and Slavery, a blind Religion, and a miſerable Servitude; they counted them their principal Enemies that did moſt oppoſe it, which was, the King and the Laws: And thererefore that theſe Wretches might make Havock of the Vineyard they are for ſlaying the Poſſeſſor.

The laſt thing is their Diſappointment.

1. He that ſitteth in Heaven laughed and had them in deriſion.

It is true, they had got a Wheel within a Wheel, that is to ſay, Proteſtant and Papiſt, French, Engliſh and Iriſh, Men of divers Countries, Opinions, and Intereſts, were engag'd in the ſame Deſign, but God ſo laughed at this Combination that he took off their Wheels, and their Imaginations and Conſultations could not march ſo faſt as to eſcape a Detection; and truely this was ſo much the Lord's doing, that had they a ſpark of Grace left they would acknowledge that the Lord fighteth for his Anointed.

God laugh'd; there is more in this laughter than our Enemies dream of, or are willing to believe; for laughing is a token of Joy, it being an outward expreſſion of our inward Content and Satisfaction; ſo that when we ſay, God laugh'd in reſpect to the diſcovery of this preſent Plot, we mean, as if God had ſaid, The time is now come, Ah! I will eaſe me of mine Adverſaries, and avenge me of mine Enemies, Iſai. 1.24. Again, laughing is an argument of neglect, and thus God laugh'd, that is, he left thoſe Men in the hand of their own Counſels, and ſo they were diſcovered; but God laugh'd at theſe Conſpirators, that is, he hath made us to laugh at them, for in Scripture phraſe God is ſaid to do that which he maketh us to do, Rom. 8.26. The Spirit maketh Interceſſion for us, i. e. The Spirit of God teacheth and aſſiſteth us in pouring out our Prayers and Interceſſions, and we are this day met to praiſe God that we have experienc'd the truth of this Interpretation; for God by diſcovering their Black and Deviliſh Deſigns hath filled our Mouth with Laughter and our Tongue with Joy.

2. He ſpake unto them in his Wrath: What God ſpake I told you, namely, what you read v. 6. Yet have I ſet my King upon my holy Hill of Sion.

God had at ſundry times ſpake to thoſe Heathen, People, Kings, and Counſellors, the profeſs'd Enemies of our King, in a ſoft gentle Voice, and by many gracious Providences and wonderfull Works, declared to the World, that it was his Will that our preſent King ſhould ſit upon the Throne and govern theſe Nations; but they regarded not this, nor would they believe it; but ſeeing they have ſtoppy'd their Ears, like the deaf Adder, and will not hear, now God hath ſpoken to them louder in this Diſappointment, the effect of his Anger and Wrath toward them, God hath both convinc'd and vex'd them, in which condition I muſt now leave them, and turn to ſuch Inferences as follow upon the Premiſes, the gracious and wonderfull Deliverance of the King's Majeſty and theſe Kingdoms.

1. The King as Principal in the Deliverance is to be ſo in the Thankſgiving.

And bleſſed be our Eyes we ſo ſee it, and he hath this day call'd us to join with him in offering up our hearty Praiſe and Thankſgiving: The King well knows ceſſat decurſus donorum, ſi ceſſat recurſus gratiarum. God will ſtop the Windows of Heaven and reſtrain the golden ſhowers of his Bleſſings, if his Anointed, when thus wonderfully deliver'd ſhould keep back his Sacrifice of Laud and Praiſe.

King David is a Preſident to Kings in Thankfulneſs as well as Deliverance, Pſal. 116.12, 13, 14. I will take the Cup of Salvation and call upon the name of the Lord: What ſhall I render unto the Lord for all his benefits towards me? I will take the Cup of Salvation and call upon the name of the Lord, I will pay my Vows now in the preſence of all his People, precious in the ſight of the Lord is the death of his Saints. Here David moſt thankfully praiſes the Goodneſs of God in that he would not gratifie his Enemies ſo far as to give them leave to take away his Life.

2. Kings when declar'd Favourites of Heaven by ſignal Deliverances, ſhould ſtudy to promote the Honour and Glory of that God who did deliver them.

And in this, King David will direct them, for after the forementioned Deliverance, Pſal. 116. v. 16, 17. he profeſſes, O Lord, truly I am thy Servant, and the Son of thy Handmaid, thou haſt broken my bands, I will offer to thee the Sacrifice of Thankſgiving, and will call upon the Name of the Lord; in our dialect that is, O Lord, I am now, and ought to be more devout, diligent and zealous in thy Service than formerly, for thou haſt ſtrengthened all thy former Obligations by this freſh one of my wonderfull Deliverance; thou haſt redeemed my Life, and therefore the chief buſineſs of my Life muſt be to advance thy Glory and Honour.

It is the reaſonable Duty of Kings to be zealous for God's Glory, eſpecially when they have experienced how Jealous God is for their Preſervation; and in truth I now think it ſeaſonable to give you one account of the late Revolution; it may be a ſtanding warning not only to Kings and Princes, but to perſons in far lower ſtations, Who could expert other than that the Crown ſhould tumble from the Head of the late unhappy King, for did he not by all ways imaginable diſcountenance and tread under foot the true Worſhip of God? Was it any more than Juſtice, that ſuch a Prince as ſhould erect Houſes for Idolatry, ſhould find his own Palace made deſolate? What wonder was it to ſee the Peoples Hearts taken from ſuch a Prince, as had eſtrang'd his own from God?

But not the King only, but we and all the Inhabitants of the Land, nay, our Poſterity have a ſhare in this gracious Deliverance.

1. Therefore it is our Duty by all true and acceptable ways to expreſs our Thankfulneſs, and alſo to leave this Deliverance upon Record, that the Ages to come may bleſs the Name of God when they read how wonderfully he preſerv'd us, our Religion, Laws, Lives, Liberties and Land from the Enemy that was ſo wrathful, ſo ſubtile, ſo powerfull, ſo cruel, and in a way ſo hopefull to ruine and deſtroy us.

Oh that we had Hearts to praiſe the Name of God as we ought, and that we may, hearken unto the Prophet David, Pſal. 118.1. Oh give thanks unto the Lord, for he is good, becauſe his Mercy endureth for ever. Had God forgotten to be Gracious? had the Fountain of his Love been exhauſted? we had certainly periſh'd when deſperate Men thus roſe up againſt us.

V. 2. Let Iſrael now ſay that his Mercy endureth for ever; Let all that are true Iſraelites, that are Proteſtants in Deed as well as Name, declare and confeſs that God is ſtill Gracious and Mercifull; for though our ſins have long cry'd for Judgment againſt us, yet our God ſtill exerciſes Mercy and Goodneſs towards us.

3. Let the Houſe of Aaron now ſay, that his Mercy endureth for ever. Let all that God hath called to wait at his Altar, and to miniſter about Holy Things, praiſe the Lord in his Temple, and make his Name glorious. Let them acknowledge, that God's Mercy is everlaſting; for had their Enemies prevail'd, either they had been driven from, or murdered at the Altars of God.

4. Let them now that fear the Lord ſay, that his Mercy endureth for ever: Let all that truly fear God, be they of what Nation or Language ſoever, be they Proteſtants or Papiſts, Church-men or Diſſenters; Let all that name themſelves Chriſtians give God the Praiſe, Honour, and Glory belonging to his Name.

But Thanks are nothing worth if they are only made up of Words, and do not effect the Heart with Piety and Devotion; therefore,

2. The next Duty of the Day is, to be ſo thankful as to endeavour after Reformation; to praiſe God in Holineſs, that is, by holy Lives and Converſations. God hath ſaved you out of the hand of your Enemies; do not you therefore harbour any of his Enemies in your Hearts: it is a great Miſtake, to think that we are delivered to continue longer in our Sins: therefore if the right Praiſes of God are in your mouths let the two-edged Sword of his Word be in your hands to take Vengance of all his Enemies, your Sins and Vices.

3. Let our Thankfulneſs to God for delivering our King and us, learn us the Duty of Allegiance.

Shall God appear ſo wonderfully in the King's Defence and ſhall not we take that notice of it as to direct our Love and Affection where God manifeſts his. Our Reaſon, our Intereſt, would eaſily confute all diſloyal Principles if we did attend their Teachings; but could they not, yet our Religion and Salvation would tell us, it is our Duty to Love, Honour, Obey, and Stand by that King, by whoſe Preſervation God hath preſerved all that is near and dear to us.

4. The Deliverance of this Day ſhould preſs us to love Unity and Concord among our ſelves: whatever Difference may be in Mens Judgments and Opinions, there ought to be none in their Affections.

The Church of God is frequently compar'd to a Ship: And now if the Winds rage without, and the Mariners are at variance, what can be expected but Shipwrack? It is high time therefore in a common Danger to conſult a Community of Love and Affection; and the rather; becauſe is the Maxim our Enemies ſteer by, Divide & Impera, Divide them and Conquer them.

Now God of his infinite Mercy teach all and every of us theſe and all other our Duties in this great Day of our Deliverance: that we bringing forth ſuch Fruit as anſwers God's Expectation, may ſee our King ſitting faſt upon the Holy Hill of Sion, and our Jeruſalem in Proſperity all our Lives long.

Amen. Amen.

FINIS.